Judges 19:30

Jdg 19:30 And it was so, that all that saw it said, There was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day: consider of it, take advice, and speak [your minds].

Ver. 30. There was no such deed done.] So that it grew to a proverb, "They have deeply corrupted themselves, as in the days of Gibeah." {Hos 9:9} And that this should be done so soon after Joshua’s death, is a just wonder.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 19:30. All said, There was no such deed done or seen, &c. — All who saw it, and heard the relation, were so moved with horror at it that they called upon each other to consult and give their opinion in what manner justice should be done upon the lewd and inhuman Gibeathites; as follows in the next chapter.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

For this was like the sin of Sodom for the which God rained down fire and brimstone from heaven.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 30. There was no such deed done nor seen] They were all struck with the enormity of the crime; and considered it a sovereign disgrace to all the tribes of Israel.

Consider of it] Literally, Put it to yourselves; take counsel upon it; and speak. This was the prelude to the council held, and the subsequent operations, which are mentioned in the following chapter.

I HAVE passed over the abominable transactions of this chapter as lightly as I could, and shall make no apology to the learned or unlearned reader for leaving some things untranslated.

What a blessing are wholesome laws, and a vigorous and attentive magistracy! These wretched people had no form of government, and every one did what was right in his own eyes: their own eye (corrupt inclination) was the measure and rule of their conduct; and how bad a rule, the abuse and murder of the Levite's wife testify. Reader, bless God for a civil government.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(30) The verse shows that the Levite had successfully gauged the depths of moral indignation that still lay in the hearts of his countrymen. The story of the deed thrilled through all Palestine and awoke a determined desire for retribution upon the guilty inhabitants of Gibeah. The whole nation felt the stain and shame (Hos_9:9; Hos_10:9).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. After unto this day the LXX. cod. A etc. contains an addition which no doubt formed part of the original text. Restoring this addition to its proper place at the beginning of the verse we may read: And he commanded the men whom he sent, saying, Thus shall ye say to all the men of Israel, Did ever such a thing as this happen, from the day that the children of Israel came up out of Egypt unto this day? Consider of it, take counsel, and speak, And it was so, that all that saw it said, There was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day. Note that both clauses end with unto this day: the first fell out through homoioteleuton. Consider of it … speak is much more suitable as the Levite’s message than as the exclamation of those who discussed the summons.

came up out of the land of Egypt] The Exodus is frequently referred to as the birth-day of Israel’s national life, cf. Jdg_6:13, 1Sa_8:8, 2Sa_7:6, Amo_2:10; Amo_9:7, Mic_6:4 etc.

The outrage at Gibeah is referred to in Hos_9:9; Hos_10:9-10. The text of the latter passage is uncertain and difficult; ‘their two transgressions’ is generally taken as an allusion to the want of hospitality and the immoral conduct of the men of Gibeah. The Targum on Hos_10:9, however, intiverance. The connexion between (3) and (4) is illustrerprets ‘the days of Gibeah’ as referring to the setting up of the kingdom in Gibeah in the time of Saul; and some modern scholars accept this view. It is true that Israel, which avenged the crime with such righteous zeal, could not fairly be blamed for it; on the other hand, the Benjamites of Gibeah formed a part of Israel, and the entire nation would, in accordance with ancient ideas, be considered as involved in the guilt (cf. Jdg_20:10 b). It is not necessary to suppose that Hosea based his allusion on the present narrative; the tradition which he knew may have differed in some respects.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it was so, that all that saw it,.... The dismembered pieces of the dead body, and were made acquainted with the cause of it; for so Josephus (b) says, he gave the messengers a command to declare what was the cause of her death:

said, there was no such deed done nor seen, from the day that the children of Israel came out of Egypt, unto this day; meaning not so much the cutting in pieces the dead body, and sending it to different parts; though that was awful and shocking, as the complicated wickedness committed at Gibeah, which was the cause of it, to which reference is had, Hos 9:9 this is an observation of the writer of this book, Samuel; but what follows are the words either of those the Levite sent, who were bid to deliver them to those to whom the pieces were sent, or else of the persons present at the time of the delivery of the pieces to them, or whom they got together to disclose the matter to:

consider of it, take advice, and speak your minds; well weigh and think of the matter within yourselves, consult with one another what is proper to be done, and give your opinion freely without any reserve.

(b) Ut supra. (Antiqu. l. 5. c. 2. sect. 8.)

Next: Judges Chapter 20

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Egypt, that is for the space of eighty years. (Salien) --- Indeed the annals of all past ages could hardly furnish an instance of such barbarous lust. --- Done. In every city, people gathered together to consult how the crime was to be expiated; (Haydock) and all agreed to assemble before the Lord. (Calmet) --- Grabe’s Septuagint observes, that the Levite "gave order to the men, to whom he sent, saying, these things shall you speak to every Israelite. If such a word (or thing) has come to pass, from the day of the coming up of the sons of Israel out of Egypt, till the present day? Take ye advice concerning it, and speak." (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

No such deed; so wicked and abominable.

Consider of it, take advice, and speak your minds; let us meet together, and seriously consider, and every one freely speak what is to be done in this case.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. No such deed done nor seen — It has its only parallel in the history of ancient Sodom, long before Israel’s exodus from the land of Egypt. Compare Gen_19:1-11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And it was so, etc. Some translate this verse quite differently. They understand the whole verse as what the Levite said when he sent the twelve pieces of the murdered woman to the twelve tribes, as thus: He sent her into all the coasts of Israel (ver. 29), saying, It shall come to pass that all who see it will say, There hath been nothing done and nothing seen like this from the day, etc. But the A.V makes very good sense, and the Hebrew will bear it. Consider of it, etc. The general sense of the whole nation was to call a national council to decide what to do. The Levite had succeeded in arousing the indignation of the twelve tribes to avenge his terrible wrong.

Unparalleled crime: the spirit and method in which its problems are to be met

The narrative of the book has been gradually deepening in tragic interest and moral importance; it now reaches its climax. The sentence which the people themselves passed upon this crime is repeated, that public inquiry may be directed to the significance of it, to the causes of its production, and the means for preventing the recurrence of similar enormities. To the author the unity of the nation, publicly represented in the tabernacle at Shiloh and the throne of the new kingdom, as the outward symbols of theocratic government, is the grand specific, and the proof of this may be said to be the dogmatic purpose of his work. Studying the same problem in its modern illustrations, we are carried onward to a deeper and more radical cause, and, consequently, to the need of a more potent and inward influence of restraint and salvation. But do we study sufficiently, from the higher philosophic and religious standpoint, the great crimes that startle us from day to day? Would it not be a "means of grace" by no means to be despised were we to grapple with the spiritual and practical bearings of such occurrences? There could not well be a more judicious course in such events than that advised by the writer. It is terse, natural, philosophic.

I PERSONAL MEDITATION. Consider it. " In all its relations; our own as well as others. Let it show us the measure of public declension in morals and religion. Ask what neglect in the matter of education, social fellowship, or religious teaching and influence will account for it. How far am I as an individual in sympathy with the ideas, customs, and whole cast of public life in my time? How far am I my brother"s keeper? Can anything be done to rouse the public conscience to a keener and more influential activity? How easy or how difficult would a similar clime be to myself? Prayers that I may be kept from such a thing, and may lead others into a better way.

II CONSULTATION. Not at random, but of persons qualified to advise. The deliberations of the "Prisoners" Aid Society" would furnish a model for practical discussion. But "statistics" will never solve the problem. It is a question of human depravity, and a general repentance and alarmed attention is needed.

III JUDGMENT. A careful, mature, well-informed and advised opinion; but, as being the opinion of the nation, it must be carried into effect. Something must be done, as well as thought. How valuable and influential such a judgment! It carries within itself the seeds of reformation and the conditions of recovery. M.

The duty of considering painful subjects.

I IT IS WRONG FOR THE CHURCH TO IGNORE THE WICKEDNESS OF THE WORLD. The Church is not at liberty to enjoy the flowers and fruits of her "little garden walled around" to the neglect of the waste howling wilderness outside. She has no right to shut her eyes to the world"s sin while she dreams fair dreams of the ultimate perfection of mankind. A good deal of foolish optimism is talked by people who will not take the trouble to inquire into the real state of society. That is a false fastidiousness which refuses to take note of dark subjects because they are revolting and contaminating. True purity will be shocked not simply at the knowledge of evil, but more at the existence of it, and will find expression not merely in shunning the sight of it, but in actively overcoming it. Such action, however, can only be taken after the evil has been recognised. It is, therefore, the work of the Church to consider seriously the fearful evils of profligacy, intemperance, and social corruption generally. The duty of contemplating heavenly things is no excuse for ignoring the evil of the world, which it is our express duty to enlighten and purify by means of the gospel of Christ.

II MONSTROUS WICKEDNESS SHOULD EXCITE DEEP AND SERIOUS CONSIDERATION. It is easy to be indignant. But the hasty passion of indignation may do more harm than good. It may strike in the wrong place; it may only touch superficial symptoms and leave the root of the evil; and it is likely to die down as quickly as it springs up. Great sins should be visited not with the rage of vindictiveness, but with grave, severe justice. We should "consider and take advice," reflect, consult, discuss the cause and the remedy. Undisciplined human nature will express horror and seek revenge at the revelation of a great crime. It wants Christian thoughtfulness and a deep, sad conviction of duty to practise self-restraint in the moment of indignation, and to investigate the painful subject with care after the interest of a temporary excitement has flagged.

III IT IS OUR DUTY TO SPEAK OUT AND TAKE ACTION IN RELATION TO PAINFUL SUBJECTS WHEN ANYTHING CAN BE DONE TO EFFECT AN IMPROVEMENT. Evils are allowed to go unchecked because a false modesty dreads to speak of them. The men and women who overcome this and bravely advocate unpopular questions should be treated with all honour by the Christian Church. If the Christian does nothing to check the vicious practices and corrupt institutions which surround him, he becomes responsible for their continued existence. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Speak - Let us meet together, and seriously consider, and every one freely speak what is to be done in this case.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.